By Morris R. Cohen, I. E. Drabkin

Protecting the overall fields of arithmetic, astronomy, mathematical geography, physics, chemistry and chemical know-how, geology and meteorology, biology, drugs, and physiological psychology, the current assortment surveys the sphere of Greek medical success over a thousand-year interval. Many Greek clinical treatises have been written and skim by way of cultivated those who didn't regard themselves as experts. those works may still attraction this present day to these readers who desire to comprehend not just the rules of recent technological know-how, but in addition a necessary part of the humanistic culture.

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S’il est vrai que l’erreur du personnage qui est à l’origine de son infortune fait partie intégrante de la théorie aristotélicienne, je ne sais si le fait d’ajouter17 que la compréhension de la fonction causale décisive de cette erreur peut avoir en outre un effet rassurant au sens où il aiderait à faire disparaître la peur, en suggérant qu’il y a toujours dans la vie des occasions d’erreur dont il faut se garder; mais cela me semble une morale un peu banale, même si je ne peux exclure qu’Aristote ait aussi pensé à cet effet.

En outre, étant donné qu’au moment où il s’apprête à nous donner sa définition de la tragédie au chapitre 6 de la Poétique, en 1449b23, Aristote dit que cette définition doit découler “des choses dites précédemment”, et que dans les 5 premiers chapitres il n’est question ni de catharsis, ni de pitié, ni de peur, il est évident qu’en adoptant ma lecture du verbe perainei, cette difficulté de trouver un sens à ce renvoi n’a plus lieu d’être. De catharsis, de pitié et de peur, Aristote en avait déjà parlé en effet: justement en Politique VIII.

Si può indebolire questa conclusione suggerendo che la discussione del cap. 10 si riferisca soltanto al rapporto del mondo fisico con il principio unico (il primo motore immobile): così effettivamente farebbero pensare alcuni particolari del testo: il fatto che a 1075a16-17 “tutte le cose” che sono ordinate a un fine solo siano spiegate ed esemplificate come in generale gli esseri viventi del mondo sublunare; poi il paragone con l’ordinamento della casa a 1075a19-24 (dove i liberi sarebbero i corpi celesti, gli schiavi i viventi del mondo sublunare); infine tutta la discussione che si sviluppa da 1075a25 alla fine del capitolo, dove Aristotele riesamina le difficoltà in cui cadevano i filosofi precedenti quando indicavano i princìpi delle cose e queste sembrano essere sempre le cose del mondo fisico, del mondo del movimento, della generazione e della corruzione.

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